Understainding Social Marginalisation
Meaning of Social Marginalisation
To be marginalised is to be forced to occupy the sides or fringes and thus not be at the centre of things.
In the social environment too, groups of people or communities may have the experience of being excluded. Their marginalisation can be because they speak a different language, follow different customs or belong to a different religious group from the majority community. They may also feel marginalised because they are poor, considered to be of ‘low’ social status and viewed as being less human than others. Sometimes, marginalised groups are viewed with hostility and fear. This sense of difference and exclusion leads to communities not having access to resources and opportunities and in their inability to assert their rights. They experience a sense of disadvantage and powerlessness vis-a-vis more powerful and dominant sections of society who own land, are wealthy, better educated and politically powerful. Thus, marginalisation is seldom experienced in one sphere. Economic, social, cultural and political factors work together to make certain groups in society feel marginalised.
Meaning of Adivasis
Adivasis – the term literally means ‘original inhabitants’ – are communities who lived, and often continue to live, in close association with forests. Around 8 per cent of India’s population is Adivasi and many of India’s most important mining and industrial centres are located in Adivasi areas. Adivasis are not a homogeneous population: there are over 500 different Adivasi groups in India. Adivasi societies are also most distinctive because there is often very little hierarchy among them. This makes them radically different from communities organised around principles of jati-varna (caste) or those that were ruled by kings.
Adivasis and Stereotyping
In India, we usually ‘showcase’ Adivasi communities in particular ways. Thus, during school functions or other official events or in books and movies, Adivasis are invariably portrayed in very stereotypical ways – in colourful costumes, headgear and through their dancing.
Besides this, we seem to know very little about the realities of their lives. This often wrongly leads to people believing that they are exotic, primitive and backward. Often Adivasis are blamed for their lack of advancement as they are believed to be resistant to change or new ideas.
Adivasis and Development
Forests covered the major part of our country till the nineteenth century and the Adivasis had a deep knowledge of, access to, as well as control over most of these vast tracts at least till the middle of the nineteenth century. This meant that they were not ruled by large states and empires. Instead, often empires heavily depended on Adivasis for the crucial access to forest resources.
In the precolonial world, they were traditionally ranged huntergatherers and nomads and lived by shifting agriculture and also cultivating in one place. Although these remain, for the past 200 years Adivasis have been increasingly forced – through economic changes, forest policies and political force applied by the State and private industry – to migrate to lives as workers in plantations, at construction sites, in industries and as domestic workers. For the first time in history, they do not control or have much direct access to the forest territories. Adivasis have also lived in areas that are rich in minerals and other natural resources. These are taken over for mining and other large industrial projects.
Losing their lands and access to the forest means that tribals lose their main sources of livelihood and food. Having gradually lost access to their traditional homelands, many Adivasis have migrated to cities in search of work where they are employed for very low wages in local industries or at building or construction sites. They, thus, get caught in a cycle of poverty and deprivation. 45 per cent of tribal groups in rural areas and 35 per cent in urban areas live below the poverty line. This leads to deprivation in other areas. Many tribal children are malnourished. Literacy rates among tribals are also very low.
Minorities and Marginalisation
The term minority is most commonly used to refer to communities that are numerically small in relation to the rest of the population. However, it is a concept that goes well beyond numbers. It encompasses issues of power, access to resources and has social and cultural dimensions. The Indian Constitution recognised that the culture of the majority influences the way in which society and government might express themselves. In such cases, size can be a disadvantage and lead to the marginalisation of the relatively smaller communities. Thus, safeguards are needed to protect minority communities against the possibility of being culturally dominated by the majority. They also protect them against any discrimination and disadvantage that they may face. Given certain conditions, communities that are small in number relative to the rest of society may feel insecure about their lives, assets and well-being. This sense of insecurity may get accentuated if the relations between the minority and majority communities are fraught. The Constitution provides these safeguards because it is committed to protecting India’s cultural diversity and promoting equality as well as justice. Every citizen of India can approach the courts if they believe that their Fundamental Rights have been violated.
Muslims and Marginalisation
Muslims are 13.4 per cent of India’s population and are considered to be a marginalised community in India today because in comparison to other communities, they have over the years been deprived of the benefits of socio economic development.
Recognising that Muslims in India were lagging behind in terms of various development indicators, the government set up a high-level committee in 2005. Chaired by Justice Rajindar Sachar, the committee examined the social, economic and educational status of the Muslim community in India. The report discusses in detail the marginalization of this community. It suggests that on a range of social, economic and educational indicators the situation of the Muslim community is comparable to that of other marginalised communities like Scheduled Castes and Scheduled Tribes.
Economic and social marginalisation experienced by Muslims has other dimensions as well. Like other minorities, Muslim customs and practices are sometimes quite distinct from what is seen as the mainstream.
Hierarchy: A graded system or arrangement of persons or things. Usually persons at the bottom of the hierarchy are those who have the least power. The caste system is a hierarchical system and Dalits are considered to be at the lowest end.
Ghettoisation: A ghetto is an area or locality that is populated largely by members of a particular community. Ghettoisation refers to the process that leads to such a situation. This may occur due to various social, cultural and economic reasons. Fear or hostility may also compel a community to group together as they feel more secure living amongst their own. Often a ‘ghettoised’ community has few options of moving out, which may lead to them becoming alienated from the rest of the society.
Mainstream: Literally this refers to the main current of a river or stream. It is used to refer to a cultural context in which the customs and practices that are followed are those of the dominant community. In connection with this, mainstream is also used to refer to those people or communities that are considered to be at the centre of a society, i.e. often the powerful or dominant group.
Displaced: In the context of this chapter this refers to people who are forced or compelled to move from their homes for big development projects including dams, mining etc.
Militarised: An area where the presence of the armed forces is considerable.
Malnourished: A person who does not get adequate nutrition or food.